The idea behind becoming outlawed was a serious undertaking, one that typically threatened the life of the one convicted, while at the same time underpinning a fatalist aspect of the society. The state was rarely seen to be active in execution (although this did occur), but rather the results of the judgment were left up to fate. Certainly, this typically led to the criminal being hunted down and killed by those they had offended, but if their resources and intelligence allowed them to escape such an end, this was the will of destiny. We could see the same concept in the custom of child exposure when unwanted children were left in forests to die. Tales developed of such children being raised by trolls, or animals, or kind humans, to make the ordeal less emotionally stressful.The idea was that fate could intervene on behalf of the child, just as it could for those who may be convicted of a crime.
In any case, outlawry is seen throughout the ancient law codes as a fundamental aspect of the legal system, and was seen as the foremost punishment. It separated one from family and clan, and was likely viewed as making one accursed, a plague that must be avoided at all costs. We find such concepts in the terminology of the sentence, as when one violates sacred steads they are called Vargr í véum, an “outlaw in the Vé,” with the term vargr being synonymous with that of a wolf. When wolves would attack farm animals or harm the locals, that wolf would have to be hunted down or trapped and slain. The same would be the case with an outlaw.
To be an accursed one would also make you religiously devoid, and the sentence would bar you from sacrifice. The Gods themselves are the protectors of humanity, and as such protect us from the agents of chaos and evil with their divine might. To lose that shield of protection would assure damnation in the afterlife, and much shame, disgrace, and calamity in this one. We see the extreme of this when Haddingr kills Óðr in Saxo’s Gesta Danorum bk. 1, and Freyja appears to curses him in such a manner. She tells him that the protections of the Gods will be removed, and because of this he shall face the wights of chaos on his own:
So, when Haddingr went back, he suffered all things after this one fashion, and his coming brought disquiet upon all peaceful places. For when he was at sea a mighty storm arose and destroyed his fleet in a great tempest: and when, a shipwrecked man, he sought entertainment, he found a sudden downfall of that house. Nor was there any cure for his trouble, ere he atoned by sacrifice for his crime, and was able to return into favor with heaven. For, in order to appease the deities, he sacrificed dusky victims to the god Freyr. This manner of propitiation by sacrifice he repeated as an annual feast, and left posterity to follow. This rite the Swedes call Frøblod (Freysblót, a part of the Vetrnætr).
In Vǫlsungasaga ch. 1 Sigi gets declared Varg í Véum for murdering a þræll, and in both Jómsvikinga Saga ch. 7 and Ólaf Tryggvasons Saga (Oddr Snorrason version) ch. 15 Hákon Jarl is declared this for violating the sacred grounds of a Hof:
Jarl Óttarr called the Þing, and Jarl Hákon was outlawed, and he was to be called Varg i Veum when he had broken the old Hof in Gautland.
Indeed, Tacitus in his Germania (ch. 6) gives us a similar sentiment when one has proven cowardice on the battlefield:
Throwing away the shield is the crowning disgrace, and a man who has so dishonored himself may neither take part in the sacrifices nor enter the general assembly; many such survivors from the battlefield have been known to end their shame by hanging themselves.
This is very similar to what we are told about Druids in Caesar’s Commentarii de Bello Gallico ch. 13:
(The Druids) are in charge of all religious matters, superintending public and private sacrifices, and explaining superstitions. A large crowd of young men, who flock to them for schooling, hold the Druids in great respect. For they have opinions to give on almost all disputes involving tribes or individuals, and if any crime is committed, any murder done, or if there is contention about a will or the boundaries of some property, they are the people who investigate the matter and establish rewards and punishments. Any individual or community that refuses to abide by their decision is excluded from the sacrifices, which is held to be the most serious punishment possible. Those thus excommunicated are viewed as impious criminals, they are deserted by their friends and no one will visit them or talk to them to avoid the risk of contagion from them. They are deprived of all rights in court, and they forfeit all claim to honors. The Druids preside over all of this, and they have the highest authority among them.
In our modern world we can still apply many of these principles within our religious community. Excommunication, as we see above, is identical to being declared Vargr í véum, and is a curse that we should take incredibly seriously. If such a declaration is made, the person should not be allowed to leave one group for another, or ever attend any sort of offering before the Gods. Any such violation will bring the same curse upon the group that hosts them and will bring serious implications to their ceremony. Consequently, the word for such was bann, which is the origin of the modern word ban, meaning to curse and prohibit. One who is cursed may not be allowed to be among the sacred steads or holy rites.
Excerpt from: Æfinlǫgr: The Book of Sedian Law: Puryear, Mark, Hrafnakonr, Aðakán Jamesarson: 9798307965320: Amazon.com: Books